#Madrasa School | Explore Tumblr Posts and Blogs

aoawarfare · 1 year

Text

The Russian Revolution and the Alash Orda

It’s 1917 and Central Asia is adjusting to a Tsarless reality. To briefly recap, because a lot has already happened and it’s about to get even more complicated:

Russian settlers created the Tashkent Soviet in the city, Tashkent. It is purely Russian managed and was created in response to indigenous organizing.

Various indigenous peoples such as the Jadids, the Ulama, and even the Alash Orda spent all year organizing different organs of government, ending 1917 with the Kokand Autonomy. This is an independent state created in Kokand, a city that neighbors Tashkent, in response to the Tashkent Soviet.

The Bukharan Emir kicked out his Jadids and relied on conservative elements in his society to strengthen his hold on power before Russia returns.

The Khiva Khanate is dependent on a warlord that is planning a coup.

Up to this point, we’ve focused on an Uzbek/Tajik Jadid perspective. Today we’ll be switching focus to the Kazakh and Kyrgyz intellectuals in the Steppe and the creation of the Alash Orda government and the Autonomous Alash state.

Alash Origins

As we discussed in our interview with Dr. Adeeb Khalid, the Muslim world was going through severe soul searching in the 1900s as they tried to understand the rise of European empires and the crumbling foundation of, not just the Ottomans, but Islamic nations in general. This was true in the Kazakh Steppe as well, although for the Kazakh intellectuals, it wasn’t just a question of how does Islam survive, but how do we define Kazakhnessand how do we ensure it survives?

The Kazakh identity crisis was sparked by the land crisis. We’ve talked about this in some of our other episodes, but starting in 1890, Russian settlers streamed into the Kazakh lands, taking important arable land that the nomadic Kazakhs relied on to survive. The Russians performed several exhibitions and surveys in the region between 1890 and 1912 and the Kazakh land grew ever smaller and smaller. Of course, this came to a head in 1916 and by 1917 the Tsar was gone, Russia was in disarray, and the Kazakh peoples had an opportunity to create their own government and address land rights.

Yet, while there was a real threat from Russian incursion, the Kazakhs also took advantage of opportunities the Russian presence offered. Many Kazakhs learned Russian and went to school in Russian run schools as well as local Kazakh schools (as opposed to the madrasa education mandated in places such as Tashkent and Bukhara), they had a long history of trading and even working with Russians, and the Kazakhs were also familiar with the Tatars and even the indigenous people of the Siberian oblast that the Russians relied on to support their colonial administration. And in an odd way the land crisis brought the Kazakhs closer to their Kyrgyz and Bashkir neighbors because they were experiencing the same problem.

This connection with Siberia seems to have provided the Kazakh intellectuals the support they needed to survive Russian persecution and take their ideas and grow it into a full-fledged movement. In fact, there is a great article by Tomohiko Uyama which details how the Russia attempts to banish important Kazakh activities such as Akhmet Baitursynov and Mirjaqip Dulatov to the outskirts of the Steppe (and sometimes in Siberia itself) allowed them to make widespread connection with other activities as well as each other and only fanned the flames of their work.

Akhmet Baitursynov described this time in Kazakh society as being caught between “two fires”: the influence of Muslim culture and the influence of Russian and Western culture. Out of this tension came the Alash, modernizing intellectuals. But even the Kazakh intellectuals couldn’t decide what was the best way to save Kazakhness, so they split into two big-picture groups: the Western-centric modernizers who were the editors for the newspaper Qazaq and the Islamic-centric modernizers who were the editors for the newspaper Aiqap. Some of the most important editors of the Qazaq newspaper was Akhmet Baitursynov, who was editor-in-chief, Alikhan Bokeikhanov, and Myrzhaqyp Dulatov, and they would go forth to become key members of the future Alash state. Some of the most important editors of the Aiqap newspaper were Mukhamedzhan Seralin, Bakhytzhan Qaratev, and Zhikhansha Seidalin.

What was the Alash platform? The two key pillars of their platform were land rights and preserving Kazakh identity.

Akhmet Baitursynov, Alikhan Bokeikhanov, and Myrzhaqyp Dulatov

[Image Description: An image of three Asian men sitting together. The man on the left has short black hair and a droppy mustache. He is wearing glasses and a white shirt, black tie, and black suit. The man in the middle has shaved black hair and a heavy mustache. He is also wearing a white shirt, black tie, and black suit. The man on the right has black hair and thin mustache. he is wearing a white shirt, a black bowtie, and a grey suit.]

Land Rights

We’ll start with land rights, because that is why really differentiates the Steppe from the rest of Central Asia. As we mentioned, the Russians were taking Kazakh land, and making land ownership dependent on one’s sedentary behavior. The Russians also published numerous pieces of propaganda belittling nomadic life. So, the Kazakhs had to determine whether to maintain their nomadic lifestyle or adopt a sedentary lifestyle.

Bokeikhanov, an editor of Qazaq newspaper, argued that the Russians wanted the Kazakh to settle down so they could give even more land (and most certainly the best land) to the Russians while giving the useless land to the Kazakhs and then blaming them for failing. Baitursynov picked up that argument and pointed out that the Kazakhs could not succeed unless they first learned how to farm, but the Russians weren’t interested in that aspect of sedentary life at all. They just pushed the Kazakhs to settle down and worry about the rest later. This could have come out of Russia’s (and the Tatar’s) lack of knowledge of the Kazakh situation but could have also been purposeful ignorance.

Bokeikhanov and Baitursynov argued for a gradual transition to sedentarization due the Steppe’s climatic conditions and lack of agricultural knowledge otherwise they would risk starvation (which Stalin proved in the 1930s). In a series of article, they argued that:

“If we ask what kind of economy is more suitable for Kazakhs-the nomadic or the sedentary-the question is incorrectly posed. A more correct question would be: what kind of economy can be practiced under the climatic conditions of the Kazakh steppe? The latter vary from area to area and mostly are not suitable for agricultural work. Only in some northern provinces do the climatic conditions make it possible to sow and reap. The Kazakhs continue wandering not because they do not want to settle down and farm or prefer nomadism as an easy form of economy. If the climatic conditions had allowed them to do so, they would have settled a long time ago.” - Gulnar Kendirbai, '"We are Children of Alash...", pg. 9

Displaying a better understanding of the science behind climate and agriculture than the Russians or the Soviets that would follow, the editors argued that the climate was the number one factor in nomadism and the Kazakhs could not become sedentary until they learned how to adjust to the demands of the land. Another article argued that sedentarism would lead to failed farming which would lead to wage work which led to great abuses and a higher chance of being converted to Christianity, so the Kazakhs must also learn handicrafts in addition to science. They described the Russian’s disinterested in their arguments as

“One may compare it with the dressing some Kazakh in European fashion and sending him to London, where he would either die or, in the absence of any knowledge and relevant experience, work like a slave. If the government is ashamed of our nomadic way of life, it should give us good lands instead of bad as well as teach us science. Only after that can the government ask Kazakhs to live in cities. If the government is not ashamed of not carrying out all the above-mentioned measures, then the Kazakhs also need not be ashamed of their nomadic way of life. The Kazakhs are wandering not for fun, but in order to graze their animals.” - Gulnar Kendirbai, '"We are Children of Alash...", pg. 10

It should be noted that the Alash did not equate nomadism with Kazakh identity. Instead, they argued that the Kazakhs (and I would argue extend that to the Kyrgyz and Bashkirs) were nomadic for a sensible and scientific reason and if the Russians were truly interested in helping the Kazakhs successfully transition to sedentarism, then they needed to provide the tools otherwise they were setting the Kazakhs up for failure.

Mukhamedzhan Seralin, an editor of the Aiqap newspaper, believed that the sooner the Kazakhs settled down the sooner they could gain a European level education and become competitive in the modern world while increasing the role of Islam in Kazakh society. He argued that:

“We are convinced that the building of settlements and cities, accompanied by a transition to agriculture based on the acceptance of lands by Kazakhs according to the norms of Russian muzhiks, will be more useful than the oppose solution. The consolidation of the Kazakh people on a unified territory will help preserve them as a nation. Otherwise, the nomadic auyls will be scattered and before long lose their fertile land. Then it will be too late for a transition to the sedentary way of life, because by this time all arable lands will have been distributed and occupied.” - Gulnar Kendirbai, '"We are Children of Alash...", pg. 10

The editors of Aiqap argued with the others on the need for greater education, various options for work, etc., but they believed that the Kazakhs could never have these things untilthey became sedentary whereas the editors of Qazap believed that the Kazakhs could not become sedentary until they had those things.

Kazakh identity

This leads to the second pillar in the Alash platform: preserving Kazakh identity.

For the Kazak intellectuals of all stripes, the second most important element of Kazakh society was education and literature. They were worried about the poor education opportunities that centered Kazakhness instead of Russianness, available to Kazakh children. Even after primary school, the Kazakh educational options were limited: either they try to get accepted into a madrassa or go to Russia for further education. The Kazakh intellectuals learned of the new teaching methods the Jadids championed via their southern neighbors as well as the Tatars in the area and used literature to encourage the Kazakh people to focus on schooling.

Akhmet Baitursynov was focused on reforming primary schools and the lack of teaching materials, especially on the Kazakh language. The Qazap newspaper was the only newspaper who wrote in pure Kazakh. Baitursynov answered their detractors as followed:

“Finally, we would like to tell our brothers preferring the literary language: we are very sorry if you do not like the simple Kazakh language of our newspaper. Newspapers are published for the people and must be close to their readers.” - Gulnar Kendirbai, '"We are Children of Alash...", pg. 19

The Kazakh intellectuals resisted the Tatar clergy’s attempts to subsume Kazakh language to the Tatar language, eventually arriving at a compromise. This pressure around language inspired Akhmet Baitursynov to reform the Kazakh language, creating spelling primers, and improving the Kazakh alphabet multiple times. This book was soon used in primary schools. He also published a textbook on the Kazakh language which studied the phonetics, morphology, and syntax of the Kazak language as well as a practical guide to the Kazakh language and a manual of Kazakh literature and literary criticism.

Meanwhile Bokeikhanov focused on creating a unified Kazakh history, believing that “History is a guide to life, pointing out the right way.” Together Bokeikhanov and Baitursynov focused on collecting Kazakh folklore, the history of their cultures and traditions, and shared world history with other Kazakhs through their newspapers. They encouraged Kazakh writers to write down their poems and stories, fearful that they would be lost if Kazakhs stuck purely to an oral tradition.

For intellectuals like Bokeikhanov and Baitursynov, Kazakhness was connected to a cultural identity as opposed to a religious identity. Bokeikhanov supported the idea of separation between religion and state and resisted the Aiqap’s call for introduction to Sharia law. Bokeikhanov believed that they should codify and record Kazakh laws, customs, and regulations to counter corruption and bribery, instead of relying on Sharia law. The Kazakh people had a different relationship to Islam than the other peoples of Central Asia (which may have been why the Russian missionaries were initially confident the Kazakhs would be easiest to convert). While the editors of Aiqap believed that sedentary life would create closer ties to Islam, the editors of the Qazap newspaper believed that Islam was a part of Kazakh society but didn’t equal Kazakh society.

1905 Russian Revolution

We’ve talked quite a bit about what the Alash stood for, but how did this translate into political action? The Kazakhs, like many other Central Asians, were initially excited about the 1905 Revolution, which created a State Duma that “welcomed” Central Asians as members for about two Dumas. When the Kazakhs could participate, they sent Alikhan Bokeikhanov and Mukhamedjan Tynyshpaev.

After the Second Duma, the Kazakhs were no longer permitted to send their own deputies, so they either had to rely on the Tatar deputies of the Muslim Faction of the Russian Duma or find support elsewhere. The Kazakh intellectuals believed that the Tatars had no real knowledge of Kazakh needs and distrusted them. So, they turned to the Russian Constitutional-Democratic Party i.e., the Kadets.

The Kadets sold themselves as an umbrella party that advocated for civil rights, cultural self-determination, and local legislation that would allow for the use of native languages at schools, local courts, administrations, and institutions. Even though the Kadets and the Alash didn’t agree on land rights, they still became allies. The tension between the two parties would not disappear, especially following the 1916 Revolt (which the Alash, like the Jadids, tried to prevent), but they also acknowledged that the Kadets were the only game in town.

1917 Russian Revolution

The 1917 Revolution changed all of that by allowing the indigenous peoples and settlers to create their own forms of government. In April 1917, they would form their own All-Kazakh Congress in Orenburg where they passed a resolution calling for the return of Steppe land to Kazakh peoples, control over local schools, and the expulsion of all new settlers in Kazakh-Kyrgyz territories.

The Alash used 1917 to win local support, focusing on winning the support of the most influential leaders of the local communities and trusting the elders to use tribal affiliations to mobilize the people under the Alash banner. The Kazakh intellectuals dug deep into Kazakh history to unify the people under Alash, the father of all Kazakhs, creating a unified history from creation to modernity. This can be thought of as similar to the Jadids attempts to trace Uzbekness back to Timur.

They also worked with the Provisional Government in Russia, and with the various councils and meetings held by their Jadid counterparts in Turkestan, but ran into great friction because their Tatar, Uzbek, Tajik, etc. counterparts didn’t truly appreciate how important the land issue was for the Kazakhs. They were also wary of the Ulama’s version of a council, wanting to maintain the traditionally limited role of Islam in Kazakh society.

Because of the differences in priorities and the role of Islam, the Alash would go their own way while continuing to support the efforts of other indigenous peoples. They would continue to serve on the various councils and even took part in the creation of the Kokand Autonomy, but knew they needed their own Congresses and their own autonomous state to protect their people and achieve meaningful land reform.

The Kokand Autonomy created three seats for Alash members, believing that two southern Kazakh oblasts would be part of the Kokand Autonomy whereas the Alash wanted a unified Kazakh state. Bokeikhanov explained the Alash’s position as follows:

“Turkestan should first become an autonomy on its own. Some of our Kazakhs argue it would be correct to join the Turkestanis. We have the same religion as the Turkestanis, and we are related to them. Establishing an autonomy means establishing a country. It is not easy to lead a country. If our own Kazakhs leading the country are unfortunate, if we make the argument that Kazakhs are not enlightened, then we can argue that the ignorance and lack of skill among the people of Turkestan is 10 times higher than among Kazakhs. If the Kazakhs join the Turkestani autonomy, it would be like letting a camel and a donkey pull the autonomy wagon. Where are we headed after mounting this wagon?” - Ozgecan Kesici, 'The Alash Movement and the question of Kazakh ethnicity', 1145

The Alash similarly considered joining the Siberian Autonomy movement but broke away once more over the issue of Kazakh autonomy. As Bokeikhanov explained:

“In practice, the autonomy of our Kazakh nation will not be an autonomy of kinship, rather, it will be an autonomy inseparable from its land.” - Ozgecan Kesici, 'The Alash Movement and the question of Kazakh ethnicity', 1146

Failing to find neighbors who would respect their autonomy and facing extreme violence because of the Russian Civil war that was working itself way through Siberia, the Alash would proclaim the creation of the Alash Autonomy during the Second All-Kazakh Congress in December 1917. This would be the first time a Kazakh state existed since the Russian invasion in 1848. This autonomous state would be ruled by the Alash Orda, a government made up of many of the modernizing intellectuals who worked at the Qazap and Aiqap newspapers. Alikhan Bokeikhanov was elected its president. Whatever relief they may have felt at creating a state government must have been quashed by the understanding that civil war was at the Steppe’s door and sooner or rather they would have to choose a side and risk their long fight for autonomy.

References

'Challenging Colonial Power: Kazakh Cadres and Native Strategies' by Gulnar Kendirbai, Inner Asia 2008, Vol 10 No 1

'"We are Children of Alash..." The Kazakh Intelligentsia at the beginning of the 20th century in search of national indeitty and prospects of the cultural survival of the Kazakh people' by Gulnar Kendirbai, Central Asian Survey, 1999, Vol 18 No 1

'The Alash Movement and the question of Kazakh ethnicity' by Ozgecan Kesici, Nationalities Papers, 2017, Vol 45 No 6

'Repression of the Kazakh Intellectuals as a sign of weakness of Russian Imperial Rule'by Tomohiko Uyama Cahiers du Monde russe 2015 Vol 56, No 4

Making Uzbekistan: Nation, Empire, and Revolution in the Early USSR by Adeeb Khalid

Russia and Central Asia: Coexistence, Conquest, Coexistence by Shoshana Keller Published by University of Toronto Press, 2019

#history blog #season 2: central asia #central asian history #central asia #kazakhstan #qazaqstan #qazaq history #kazakh history #alikhan bukeikhanov #Akhmet Baitursynov #Spotify

3 notes · View notes

mightyflamethrower · 1 year

Text

Not a word from America's Feminists

Taliban Ministry of Vice and Virtue spokesman Molvi Mohammad Sadiq Akif explained on Thursday that his extremist regime forces women to cover their faces because the “value” of a woman “decreases” when men look at her.

“It is very bad to see women in some areas, and our scholars also agree that women’s faces should be hidden,” Akif told the Associated Press. By “see women in some areas,” he meant seeing women walking around without mandatory face coverings in crowded cities.

“It’s not that her face will be harmed or damaged. A woman has her own value and that value decreases by men looking at her. Allah gives respect to females in hijab and there is value in this,” he said.

Akif claimed Afghans are delighted to have the Taliban’s severe interpretation of Islamic law imposed on them again. Women, in particular, are supposedly happy that the Taliban is forcing them to cover up so men will not leer at them. He then admitted his regime maintains an extensive network of secret police and informants to ensure everyone is experiencing the full measure of mandatory happiness with Taliban rule.

Members of Afghanistan’s Powerful Women Movement, take part in a protest in Kabul on May 10, 2022. About a dozen women chanting “burqa is not my hijab” protested in the Afghan capital on May 10 against the Taliban’s order for women to cover fully in public, including their faces. (WAKIL KOHSAR/AFP via Getty Images)

“Our ombudsmen walk in markets, public places, universities, schools, madrasas and mosques. They visit all these places and watch people. They also speak with them and educate them. We monitor them and people also cooperate with and inform us,” he said.

Asked to justify the Taliban’s cruel ban on women going to public parks and gymnasiums, Akif clarified that women are only forbidden to enter parks if men happen to be there.

“You can go to the park, but only if there are no men there. If there are men, then sharia does not allow it. We don’t say that a woman can’t do sports, she can’t go to the park or she can’t run. She can do all these things, but not in the same way as some women want, to be semi-naked and among men,” he said.

Critics of the Taliban are unlikely to be satisfied with this apologia for brutish misogyny. On Wednesday, U.N. Special Envoy for Global Education Gordon Brown proposed prosecuting Taliban leaders for crimes against humanity at the International Criminal Court (ICC).

Brown forwarded a legal opinion to the ICC arguing that the Taliban’s ban on women receiving an education should be prosecuted as institutionalized “gender discrimination.” He also suggested convincing Muslim countries to send a delegation of Islamic scholars to convince the Taliban that banning women from education and employment has “no basis in the Quran or Islamic religion.”

Brown thought there was a “split within the regime” between Taliban ministers in Kabul who might be willing to restore women’s education and fire-breathing “clerics in Kandahar” who demanded the ban. This optimistic analysis would seem to be contradicted by the Taliban minister explaining on Thursday that keeping women wrapped in cloth preserves their value.

Afghan girls read the Quran in the Noor Mosque outside the city of Kabul, Afghanistan, Wednesday, Aug 3, 2022. (AP Photo/Ebrahim Noroozi)

Taliban spokesman Zabihullah Mujahid immediately dismissed Brown’s concerns as “political propaganda” and insisted the ban on women in schools will remain in effect, although he conceded “the Islamic Emirate of Afghanistan does not deny there are issues in terms of rights which need reform.”

The Taliban consolidated its grip on power on Wednesday by banning all other political parties from Afghanistan, ruling that they, too, are violations of Islamic law.

“There is no Sharia basis for political parties to operate in the country. They do not serve the national interest, nor does the nation appreciate them,” said Taliban justice minister Abdul Hakim Sharaee.

Afghanistan had about 70 political parties before President Joe Biden’s disastrous withdrawal swept the Taliban into power two years ago. Much of the leadership of those parties fled the country after the fall of Kabul in August 2021.

“The political party ban is expected to complicate reconciliation efforts among Afghans seeking to initiate a dialogue between various political factions. The international community has supported such a dialogue with the aim of eventually forming a broad-based government in the war-torn nation,” Radio Free Europe (RFE) said on Thursday.

RFE inadvertently touched on one of the major reasons why the Taliban imposed the ban: The last thing the Islamic Emirate of Afghanistan wants is an internationally-supported dialogue between various political factions that might result in a national reconciliation that displaces absolute Taliban rule in favor of a broad-based government.

RFE implicitly accused the Taliban of hypocrisy for banning political parties because the Taliban itself is essentially an offshoot of an Islamist party in Pakistan, which then flourished as an insurgent student movement in Afghanistan in the 1990s. “Hypocrisy” might not be the best term for the Taliban deciding to eliminate political parties so no fresh insurgent movement might grow to someday challenge authoritarian Taliban rule.

2 notes · View notes

tawakkull · 1 year

Text

ISLAM 101: Spirituality in Islam: Part 72

Part 2

The manifestation of the Name the All-Outward as Divine religious commandments finds its greatest representative and implementation in the political leader of Muslims, while that of the Name the All-Inward is represented by the spiritual Pole, who is the commander of the realm of spiritual truths. The outward is the manifestation of the inward in the corporeal realm, and the inward is the inner dimension of the outward. If the “All-Hidden Treasure,” which is inward, had not manifested Itself, It could not have been known, nor would all those dazzling beauties throughout the universe have been observed, nor could the meanings in the horizon of the Name the All-Inward have been read. The Treasure of the inward has breathed itself out through the outward, which has consequently become an ornate envelope for the inward. It is a multi-dimensional, splendid envelope, which is described in Imam al-Ghazzali’s famous saying: “It is not probable that there is a universe more beautiful than the present one.”

Despite the clarity of the matter, some deviating ideologies—which have tried to distort even matters that are so clear that there can be no different understanding or interpretation—have separated the outward from the inward and made strange, unreasonable, and religiously unacceptable interpretations of the inward, thus attempting to muddy Islamic thought. Many such distorted interpretations have their sources in ancient Greek philosophy, Indian belief and thought, Hermeticism, and the doctrines of the Sabaeans. Whether knowingly or unknowingly, many of us Muslims have been influenced by such distorted thoughts and approaches and have suffered doctrinal deviations.

Some among the Muslims have labeled with literalism and belittled the manifest commandments of the Qur’an and the Sunna and the sincere, scholarly deductions concluded from these two basic sources by the profound, righteous scholars in the early centuries of Islam. Carried away by the desire to make fantastic interpretations, they have even attempted to give different, unacceptable meanings to the fundamental, explicit rules and principles of Islam. They have regarded Prayer as the way followed by the common people to reach God and claimed that it is not necessary for those who “have followed the way of inwardness and reached God.” They have also looked upon the Prescribed, Purifying Alms with the same distorted approach, considered the Pilgrimage as an attempt by the common people to be united with God, seen Fasting as meaningless suffering, viewed avoidance of the religiously forbidden things as folly, and tried to drive everyone to what is nearly a bohemian life.

Such approaches and considerations were first produced in such currents or centers as Jami’ism, Adhamism, Haydarism, Babaism, Shamsism, Qarmatism, and certain schools of Ismailism, and then transported, to some extent, into some Sufi lodges and madrasas. They have interpreted the Qur’an and Prophetic Traditions arbitrarily, considering even the explicit verses of the Qur’an and Prophetic Traditions as symbolic expressions, interpreting them like interpreting dreams. Such movements of dissent and corruption, which began with Ibn Saba’, were continued in increasing dimensions by Maymun of Ahwaz, and grew into flames with Barqai; they became so great a problem that they shook Islamic life at its foundations with Hasan Sabbah. Finally, everything ended in complete freedom from religious responsibilities.

According to such approaches, the explicit meanings of the Qur’anic verses and Prophetic Traditions are not valid and should never be followed. Continuing with this argument, what we must regard and follow are the inner, esoteric meanings, and only those who are specialists in the esoteric dimension of the Religion can know them. They also claim that believing that God has Attributes means accepting as many gods as the number of Attributes that have been ascribed to Him. All-Glorified He is, and absolutely exalted, immeasurably high above all that they say (17: 43). They also claim—God forbid such claims!—that God is powerful not because He has Power but because He gives others power—I do not even know what they mean by such assertions. They consider other of His Attributes from this viewpoint.

Like other false beliefs and thoughts which have been inherited from ancient philosophers, the so-called “Doctrine of Ten Intellects” is one of their false doctrines. According to this, God first created a First Intellect, and then, through this, a First Soul. When the Soul demanded the perfection of the Intellect, it needed an action, which, in turn, caused the generation of celestial spheres. The movement of these spheres generated coldness, heat, moisture, and dryness. These “four basic elements” caused the coming about of three earthly classes of existent things and/or beings, namely inanimate objects, vegetation, and animals. According to this view, this process continued until humankind came into existence. We seek refuge in God from such corrupt thoughts.

Referring existence to a First Intellect and substituting the Prophets for what some call the Perfect or Universal Men is something that is common to all false systems of beliefs and thoughts. We should add to these two assertions their fully esoteric interpretation of the Qur’an and the Sunna. Furthermore, some other assertions, or doctrines, or practices, such as giving letters meanings that are incompatible with the Shari’a or sound reason, pursuing wonder through abstruse or ambiguous expressions, giving a sense of mystery to whatever they do with ceremonies resembling those of some secret societies, and pretending to do all such things for the sake of the Religion and religious life have deceived the masses, who are unaware of the essential reality of the Religion and religious life.

Their incorrect interpretation of religious worship and obedience and their attitudes giving the impression that they are encouraging sin and immorality have made many people indifferent to good moral standards and religious rules, finally leading to anarchy. Since such approaches corrupt hearts and spirits gradually, those who are unaware of the spirit of the Religion have fallen into this accursed net unawares, and have not been able to recover. What follows are some indications of this dangerous process:

Recognition and choice: Recognizing and choosing the targeted person well as far as their capacity for understanding is concerned. Simple-minded ones who have no correct knowledge of the Religion and are able to be deceived are chosen. Gradual education and training: Conquering the hearts of the audience through gradual education and training. Throwing into doubt: Causing the audience to doubt the truths and cardinal beliefs of the Religion, and directing them to rituals other than the worship of God. Dependence: Making the acceptance of candidates dependent on certain conditions. Holding one’s tongue: Getting candidates to promise that they will never tell their secrets. Persuasion: Persuading candidates that whatever they hear from the leader is a Divine inspiration. Separation: Causing those who are believed to be fully aware of the “esoteric dimension” of the Religion to ignore the apparent meanings of the Qur’an and to abandon the daily religious practices. Complete freedom: Leading candidates to a belief in complete freedom from religious responsibilities. The truth is that, like creation, the Religion has both outward and inward dimensions for the Unique, All-Absolute One is both the All-Outward and the All-Inward. Nothing in and concerning existence is unknown to Him, because He is the All-Outward; He is also the All-Inward, therefore He has full knowledge of whatever concerns humans during their whole lives, decreeing good for the good, righteous ones, and punishment for the evil, sinful ones as declared in: (The will of) God came upon them from where they had not reckoned (it could come) (59: 2).

As mentioned above, the Religion of Islam has both outward and inward dimensions based on its two basic sources, the Qur’an and the Sunna, and on the principles deduced from them by eminent scholars in the early ages of Islam. The Shari’a has rules and principles for perfect spiritual education, and it disciplines people with respect to their feelings, thoughts, attitudes, and actions. In addition, it contains necessary knowledge for the entire life of humans with all its aspects. For example, it provides sufficient rules for human religious responsibilities, such as physical purification, the Prayer, fasting, the Prescribed Purifying Alms, Pilgrimage, and jihad (striving in God’s cause); in addition, daily acts or transactions, such as buying and selling, employment, commerce, business, building and running companies, and administration are covered by the Shari’a, as well as penalties, whether those established by God Himself in the Qur’an, or by the Messenger in the Sunna, or by scholars based on the unchanging principles laid down by the Qur’an and the Sunna. These constitute the outward aspect of the Shari’a. The Shari’a also has rules and principles for the mental and spiritual education and perfection of humans, expressed in certain concepts such as confirmation, belief, certainty, sincerity, knowledge of God, love of God, submission to God, placing one’s trust and reliance in God, commitment and resignation to God, recitations, repentance, penitence, and contrition for errors, reverence and fear of God, patience, contentment, nearness to God, intense love for God, ecstasy, immersion in God, modesty, exaltation and glorification of God. These constitute the inward aspect of the Shari’a. There is no and can never be conflict between the outward and inward aspects of the Shari’a. Rather, the two are dimensions of a single reality and they complement each other.

On the Sufi way, initiates ignore their existence with respect to their egos or annihilate their egos in God’s Existence. They are content with God’s decrees and faithful to their promises, paying no attention to anything other than God and inwardly burning with the yearning to observe the Divine “Face” in the other world. Nothing here is contrary to the principles that have been established by the Qur’an and the Sunna. On the contrary, these are the rules that ought to be observed so that we can lead a life at the level of the heart and spirit. They are originally based on the Qur’an and the Sunna.

In short, a religious life is incumbent upon every responsible being, and it is only possible by following the Shari’a. Metaphysical discoveries and spiritual pleasures are favors that come in return for the sincerity of initiates without their demand. Following the Shari’a and reaching a certain level of spiritual life or spiritual profundity are not mutually exclusive; rather, they complement one another as two dimensions of the same reality.

What an initiate first feels of the inward is certain manifestations of the Divine Names and Attributes. This has been called “the inward relative.” So long as an initiate advances toward the end of this spiritual journey, manifestations from the Realm of Divine Essence begin to invade their conscience. This state has been called “the most inward within the inward.” There are many who reach the horizon of the inward, but few can go deep into “the most inward of the inward” and, therefore, few have knowledge of the mysteries of Divinity.

Let us put an end to this highly subtle, ambiguous matter with the comprehensive approach of Bediüzzaman Said Nursi. According to him, the outward dimension of creation is called the mulk (the corporeal dimension of the Divine kingdom), while its inner dimension is the malakut (the absolute, incorporeal dimension of the Divine kingdom). The relationship between a human being and his or her heart is an example of these two aspects or dimensions of existence or the Divine kingdom. With respect to the corporeal dimension, a human being is an envelope and the heart is its contents. With respect to the absolute, incorporeal dimension, the heart is an envelope while the human being is the contents. This same relationship also exists between the Supreme Divine Throne and the universe. The Supreme Divine Throne is a combination of the manifestations of the Divine Names the First, the Last, the All-Outward, and the All-Inward. With respect to the Divine Name the All-Outward, the Supreme Divine Throne represents the mulk and is the envelope of creation, while with respect to the Name the All-Inward, It is the malakut or the heart or contents of creation, and the universe is the mulkor the envelope. Considering the Divine Name the First, the Supreme Divine Throne is indicated by His Supreme Throne was upon the water (11: 7), which points to the beginning of existence. In respect of the Divine Name the Last, the ceiling of Paradise is the Supreme Throne of the All-Merciful, which alludes to the finality of everything. As a result, being the combination of the manifestations or the all-encompassing mirror of the Divine Names the First, the Last, the All-Outward, and the All-Inward, the Supreme Divine Throne encompasses the whole universe.

O God, the Lord of the seven heavens and the Lord of the Supreme Throne, our Lord and the Lord of everything; the One Who sent down the Torah, the Gospel, and the Qur’an; the Splitter of the grain and fruit stone—there is no deity but You! I seek refuge in You from the evil of everything, which You hold by its forelock.

You are the First, without any preceding You; You are the Last, there is none to succeed You. You are the All-Outward, with none being above You; and You are the All-Inward, with nothing more penetrating than You. Forgive us whatever evil we have done, so that You may not call us to account for anything. Surely You are powerful over everything, and ever responsive to calls. And bestow blessings and peace upon our master Muhammad and his Family and Companions, altogether.

3 notes · View notes

ahlulhaditht · 1 year

Text

A picture of Sudān (not mine).

True Dreams of the Believers - in Sha Allāh

Dreams about Sudān

Shawwāl 1444 - April 2023

Muhammad M. is a dā'ī to Al Kitāb was-Sunnah from Bilād al-Maghrib (#Morocco). He denounces ash-shirkiyāt (Shirk practices) common in certain areas of the country (particularly the country side, where Jahl - ignorance about the Deen and old Jāhil cultural practices are still found sadly).

He denonced the Zāwiyyāt very strongly and warning his co-nationals about the shirk practices there. Zāwiyyāt are schools or Madrasas run by Sūfis, they generally house the tomb of a righteous person or Sūfī leader. Zāwiyyāt are also found in other parts of the Muslim world - in Algeria, Tunisia, and as far as Jerusalem !

He is also is a mu'abbir and Allāh granted him success in interpretating correctly many dreams that were sent to him for ta'wīl (interpretation).

One of which was a dream about Sudān he interpreted in 2019. He said back then that this dream was announcing a civil war in Sudān, he also said that Egypt would be involved in the war.

Another dream came to him from a sister from Khartoum this month of April 2023 and according to him it tells us when the end of this civil war will come, and Allāh knows best.

The dream is as follows :

I saw the moon fell onto the ground and it is covered in blood until it was completely red. Then I saw the moon coming up again in the sky. And this repeated itself three times.... Three times the moon fell and rose again and the third time it's red colour was dropped onto the earth and it rose again white in its natural colour.

When this happened the people were engaging in tahlīl and takbīr - saying Lā Ilāha illā LLAH and saying Allāhu Akbar.

The mu'abbir interprets this dream using knowledge he has gained about some events that are announced in other dreams, such as a great global war - the third world war, which will be followed by what he believes to be Al-Malhamah الملحمة, or what the Christians know as Armageddon.

More to come on this in Sha Allāh in coming post. And Allāh knows best.

Khartoum under fire above,

اللهم أحفظ السودان و أهله

O Allāh protect Sudān and its people

#ahlulhadith #ahlulsunnah #quran&sunnah #muslim world

3 notes · View notes

ssashraf · 1 year

Text

Hello Everyone,

Assalamoalaikum ❣️

..and finally the situation of Bihar Sharif is under control "Allahumdulillah". Actually, on March 31, 2023, a Ram Navami procession was taken out in Bihar Sharif. When the procession reached Gagan Diwan locality at around 4 pm, there was an altercation between the people of the two communities and the dispute escalated. Within a short time, the matter increased a lot and brick-stones and bullets also started firing. The people of Bajrang Dal involved in the procession vandalized the mosque and hoisted the saffron flag along with this people's houses, shops, buses, madrasas etc. were also burnt. Actually all this happened due to lack of administration. This time the administration neither issued any guideline for the procession nor deployed a large number of police force in the procession. Similarly, violence took place in some other areas of the city Bihar Sharif on the second day as well. People say that all these incidents happened under a well thought out conspiracy. After all these incidents, the administration woke up and deployed a large amount of police force at various places and internet service was stopped in the city and Section 144 was imposed. It seemed as if there was a lockdown once again in Bihar Sharif. Finally, after 4 days the matter came under control. Shops etc. were allowed to open till 3 pm and internet service was also started after 8 days. At the same time, all the schools and colleges of the city were also opened from Monday, April 10, but Section 144 is still in force. The administration has so far arrested more than 100 rioters and the search for some rioters is on. Just pray to Allah that may Allah protect us all.

Ameen !! ❣️

Thank You !!

S S Ashraf

Director, Bookstock

#ashraf #ashrafblog #ashrafwrites #bihar

2 notes · View notes

theozgnomian · 2 years

Text

Helping Stupid Vote....By Making Stupid Voters

Anyone who actually believes that TWO of EVERY ANIMAL ON EARTH lived within walking distance of Noah's house, or that two individuals is enough genetic diversity to restore an obliterated species, is too stupid to live, let alone be trusted with the right to vote.

You're either contemptibly stupid or deliberately evil. Pick one.

#politics #propaganda #autocracy #plutocracy #capitalism #christofascism #kakistocracy #theocracy

2 notes · View notes

bonchjela · 2 years

Photo

Yesterday, I dreamt of Uzbekistan. I didn't see any of these magnificent architecture, but it was magical enough to feel and know I was there. I could remember every detail, but I think it's meant to be private this time. So... Ulugh Beg Madrasa (Islamic school) stands in the historic centre of Samarkand, a UNESCO World Heritage Site. Together with other monuments, it forms the monumental ensemble of Registan, the old heart of the city. It was built between 1417 and 1421 by the then-Timurid governor of Samarkand, Ulugh Beg, Timur's grandson, and prominent astronomer, who was later emperor between 1447 and 1449. My favourite is the last pic. It's one of the entrances. How amazingly meticulous is that work of art?! Uzbekistan is really a magical place. Please visit before tour groups from those big countries come. #2019 #registan #samarkand #uzbekistan #centralasia #madrasah #traveladdict #wishlist #bucketlist #travelingtheworld #world #bestplacestogo #beautifuldestinations #dreamplaces #speechlessplaces #girlswhowander #glt #gltLove #girlslovetravel #unesco #neverstopexploring #wanderlust #travelUzbekistan #lelsinsamarkand #lelsinuzbekistan (at Ulugbek, Samarqand, Uzbekistan) https://www.instagram.com/p/CmcAki-hk2S/?igshid=NGJjMDIxMWI=

2 notes · View notes

loverandservantoftheahlulbayt · 5 days

Text

🍃🕊🍃 The Sixth Imam 🍃🕊🍃

Jafar Ibn Muhammad al-Sadiq (as)

The 6th Imam, Jafar Ibn Muhammad al-Sadiq (as)

Born in Madinah on 17th Rabiul Awwal 83 Hijiri (23.4.702 AD).

Died in Madinah on 15th Shawwal, 148 Hijri (7.12.765 AD)

Aged 63.

Period of Imamate 34 years.

It is known from various history books and various sources of Hadith that when Imam As-Sadiq was a young boy, he used to come to the schools and Madrasas founded by his father the 5th Imam and instead of learning as many other youngsters and older pupil did, he used to discuss serious matters of Fiqh and Jurisprudence with much older students of the Madrasas.

In one such discourses when he was only 11 years old, when he entered a class room where pupils were discussing on the subject of astronomy, he pointed out to the surprise of everyone except his own father, that the earth cannot be flat, because of the way the sun rises in the East and sets in the west and day and night change in 24 hours, it cannot be possible.

In his opinion the earth must be round, otherwise this would not have happened in such a precise manner. All the students were astonished but his father smiled and said nothing.

The above story was mentioned in a book compiled by Five French scholars at Strasbourg in France with the title, “The heart of the Shia Scholarship.” The book has been translated in Persian and Urdu and it is now being translated in English with possible references.

🍃 Upbringing

Up to the age of twelve years, Ja’far (as) was brought up under the guidance of his grandfather Imam Zainul Abedeen whose main concern was to worship his maker and reflect on the tragic events of Karbala’ and whose main avenue of teaching was through supplications.

Twenty two years had lapsed since then, yet the remembrance of the tragedy of Karbala’ was still fresh in his memory. So, as soon as Imam Ja’far (as) gained understanding, he was profoundly impressed by the continuous grief of his grandfather, so much so that he felt as if he himself was present during that tragedy.

He also contemplated on the presence of his father Imam Baqir (as) , who was only three years old, at that tragic time. Imam As-Sadiq (as) considered it his duty to convene the recitation gatherings (Majalis) about the sorrowful event of Karbala’.

He was twelve year old when his grandfather expired. Then up to the age of 31 he passed his time under the guidance of his father Imam Baqir (as) . It was the time when Ummayad politics was tottering and Muslims were approaching Imam Baqir (as) in thousands. Their need for knowledge was fulfilled by the Imams of the Ahlul Bayt.

In 114 Hijri(732 AD) Imam Baqir (as) died, and the responsibilities of Imamate devolved on the shoulders of Imam Ja’far Sadiq. Hisham Ibn Abdul Malik was still ruling in Damascus and political disturbances were afoot. The passion of taking revenge on Bani Ummaya was strong and several descendants of Imam ‘Ali (as) were preparing themselves to overthrow the regime.

Most prominent among them was Zaid, the respected son of Imam Zainul Abedeen (as) His religious zeal and piety were known throughout Arabia. He was Hafiz of the Qur’an and he had taken upon himself the stand of removing the tyranny of the Ummayads.

This was a very precarious juncture for Imam As-Sadiq (as) in regards to the tyranny of the Ummayads, he agreed with his uncle Zaid for whom he had a great deal of respect. But due to his far sighted judgement Imam could clearly see that Zaid’s rising against the well-organized Ummayad forces will be of no avail. He therefore advised him not to start this venture.

But Zaid was too far out in his zeal and he would not stop. Many thousands of Iraqis had sworn their allegiance to Zaid and he was quite optimistic about his success. He took his forces to Kufa, gave a great battle but was killed in the end. The Ummayads were as brutal as ever. They hung the body of Zaid on the gates of the city of Kufa which remained there as a reminder for several years.

One year after Zaid’s death, his son Yahya gained the same path and received the same fate. Imam As-Sadiq (as) was aware of all this but realized that this was not the time to take any such active part. His main occupation was to spread the religious sciences of Ahlul Bayt as much as possible while time was on their side.

🍃 Revolution

The last days of the Ummayads were ruffled by political disturbances. Changes in Governors were many and Imam As-Sadiq (as) witnessed the rise and fall of many kings. After Hisham, Walid, then his son Yazid, then Ibrahim, then Marwan al-Himar came to the throne. The capture of the latter terminated the monarchy of the tyrannical Ummayads.

During the last phase of the tottering Ummayad rule, the Abbasids were actively engaged in their anti Ummayad activities. They took advantage of the situation and formed an association with the slogan that “ Right to rule is for the family of the Holy Prophet.”

They pledged in one of their meetings in Madina in which Muhammad Nafse Zakiya, the great grandson of Imam Hasan (as) was present, that when the Ummayads state topples, the Khilafat will be reverted to the Ahlul Bayt. It is clear that to rule the Islamic world was not the job of every Hashemite or Abbasid.

It was the right of those divinely appointed descendants of the Holy Prophet whom God had chosen to lead humanity. But these high-thinking souls never wished to take undue advantage of the situation with the aid of cunning tactics. In short, the Imams, the descendants of ‘Ali (as) never tried to acquire power through political trickery.

But the Abbasids no doubt took the opportunity of the situation. Availing themselves of the silence shown by the Imams and of the compassion people had for the Hashemites (the Abbasids too were Hashemites) they saw their chances to rise to power.

But when they established themselves on the throne, they became the enemies of Ahlul Bayt, in the same degree or more than that which had been adopted by the heartless Ummayads.

One of the prominent agents of this revolution was Abu Salma al-Khallal who was especially compassionate towards the Ahlul Bayt. When he gained power in Iraq he wrote letters to Imam As-Sadiq inviting him to accept and share the royal power.

In political struggles, such opportunities are considered golden, but the Imam who was an embodiment of selflessness and self respect, declined the offer and remained devoted to his duties of imparting knowledge.

The supporters of the Abbasid cause and the followers of Abu Muslim Khorasani then took the oath of allegiance at the hand of Abul Abbas as Saffah on 14th Rabiusani 132 Hijri (30.11.749AD) he was acknowledged as the ruler and caliph of the Muslim world. In the year 136 Hijri Saffah died and his brother Abu Ja’far Mansur succeeded to the throne.

It has already been indicated that the Abbasids took advantage of the popularity of the Ahlul Bayt and had made their slogan to stand and protect the rights of Ahlul Bayt. They gathered the public around them on this pretext. But when they came to power and destroyed the Ummayads, they turned against the Ahlul Bayt, particularly the descendants of Imam Hasan (as).

Abu Salama who was known for his love of the Ahlul Bayt, was killed by Saffah. Abu Muslim Khorasani whose armies marched into Iraq leading to the Abbasids gaining power was also murdered by Mansur. He then turned all his tyranny against the descendants of Imam Hasan.

Imam Jafar Sadiq (as) was watching all this with great sadness but was unable to do anything about it. He expressed his sorrow for them in these words.

“The early Madinites (Ansars) had invited the Holy Prophet to Madinah under the oath that they would protect him and his descendants just as they would protect their own kith and kin. But today the descendants of those very Ansars act as silent onlookers and none stands up to protect the Prophet’s offspring.”

Having said these words, the Imam returned to his house and fell ill, and was unable to move for twenty days.

Among the prisoners of Mansur was also the aged Abdullah-e-Mahedh, the grandson of Imam Hasan (as) . His son Muhammad Nafse Zakiyah rose against the oppressive regime and fell fighting near Madinah in 142 Hijri. The head of the young warrior was sent to his aged father in prison who died at the sight of this atrocious act. Another son Ibrahim rose in Kufa and was killed in the year 143 Hijri.

Many Sayyids, the descendants of Imam Hasan were killed and many of them were buried alive as part of the building walls in the city of Baghdad. Even today a wall exists on the northern side of the River Tigris near the Jisre Atiq (the Old Bridge) with an inscription on the wall in Kufic script "In the building material of this wall many descendants of Imam Hasan Ibn ‘Ali were buried alive.

🍃 Maltreatment of Imam al-Sadiq (as)

In spite of all these atrocities against the Descendants of Imam Hasan (as), Imam As-Sadiq (as) went on silently propagating the teachings of Ahlul Bayt. As a result, even those who did not acknowledge him as an infallible Imam, nor knew his prestige or lineage, bowed before his knowledge and prided in being counted among his students.

Mansur the Abbasid Caliph wanted to remove the esteem in which the Imam was held by the people. He tried to bring scholars to compete with him but all of them proved incapable of arguing and succeeding even with his own students.

These so called Ulemas of the Durbar all admitted that their counterparts had acquired the religious learning from the descendants of the Prophet. The arrogant caliph ignored them and continued to undermine the popularity and respect of the Imam by other means. Failing this he decided to harass, arrest or to murder him. In every town and city hired agents were posted to monitor the activities of the followers of the Imam.

It was at this time that these followers were given the name of Rafidhoon, i.e. the rejecters. It was Mansur who coined the word Ahlal Sunna wal Jama’ah to promote a sect against the followers of Ahlul Bayt (See Amir ‘Ali, the Spirit of Islam). Anyone who was found supporting the Imam would be arrested, imprisoned or killed.

The Imam himself was summoned from Madinah to Baghdad, the newly founded Capital of the Abbasid regime. Until then it was Kufa, when transferred from Damascus after the fall of the Ummayads. Five times he was taken away from Madinah to Baghdad, questioned or harassed in one way or the other.

Mansur could never find sufficient grounds to order his imprisonment or assassination. On the other hand the consequent stay of the Imam in Iraq only expanded the circle of those who wanted to learn the teachings of Ahlul Bayt from him. Perceiving this, Mansur sent him back to Madinah. Even there, the Imam was not spared from persecution and harassment.

🍃 Character and Virtues

Imam As-Sadiq (as) was one of those infallible Nufus who were created by God to be models of moral excellence. The character and conduct of all those sages in different stages of their lives was the standard of excellence. The particular virtues of the Imam which were recorded by the historians included hospitality, charity, the helping of the needy in secrecy, the fair treatment of poor relatives, forgiveness, patience and fortitude.

Once a pilgrim visiting the Prophet’s Mosque in Madinah, fell asleep. On waking up, he hurriedly searched his belongings and found his purse which contained One Thousand Dinars was missing. Looking around he saw the Imam was praying in one corner of the Mosque.

He accused the Imam of having picked his purse. The Imam asked about its contents and was told that it contained one thousand Dinars. The Imam then asked the man to follow him to his house where he gave the man the same amount. When the stranger came back to the mosque satisfied, once more he checked his property and found that his purse was intact in another bundle.

Greatly ashamed of his conduct, he came back to the Imam, apologized and asked him to take his money back. Imam replied with these words, “We never take back what we once give away, but if you feel guilty about it, give it to the poor of the town. " The traveler gave all the money in Charity to the poor of Madinah.

During the days of scarcity, when people tried to hoard food and other goods, Imam asked his household manager Trenchab, “The price of corn is rising day by day. How much corn is there in our warehouse," Trenchab replied that the Imam should not worry as there was a large quantity of corn in store.

The Imam replied, “Give it away to the poor and let us face the situation along with others.” Then he ordered that pure white wheat flour should not be used in his kitchen, and should be mixed with equal quantities of oat flour. “We must share misfortune with the needy and the poor as long as it takes."

🍃 Disseminating knowledge and learning

His profound knowledge of religion and other sciences was famed throughout the entire Islamic world. People came from distant regions to learn from him. The number of his students reached over Four Thousand. Among them were scholars of Jurisprudence, Tafsir, Haidth such as Imam Noman bin Thabit Abu Hanifa and Imam Mali Ibn Anas.

Heads of other religions also came there to discuss with the Imams students many matters of dispute and on many occasions returned home embracing Islam. Sometimes he himself argued with the opponents especially atheists. Apart from religious sciences, he used to teach to some students mathematics, chemistry, medicine and astronomy. Jabir Ibn Hayyan, the famous pioneer of physics, chemistry and mathematics, was his disciple who wrote about four hundred treatises based on his mentor’s instructions.

The jurists who learnt from him and wrote several volumes of books on jurisprudence can be counted by the hundreds.

Perhaps the most interesting of all his pupils was Abu Hanifa who gave public lectures at Kufa that attracted much attention. In giving decisions, he claimed the right to exercise the privilege of deduction (Qiyas) and of using his own judgement (Ra’y) to supplement the traditions and for this departure he was severely criticized by the scholars in Makka and Madina.

His decisions were on the point of law of Islam, however he steadfastly refused to enter the service of the Government as judge. Thus it was as a literary or academic jurist that he was able to carry on his work in Kufa under both the Ummayads and the Abbasids.

It is probable that he strongly sympathized with the Alawids and resented the way in which they had been set aside. Masudi mentions in his history that once he had sent 10,000 Dinars to Zaid Ibn ‘Ali to help him against the Ummayads.

One is surprised to observe that these two contemporary scholars were able to carry on teaching in their respective cities, Abu Hanifa in Kufa and Imam Ja’far Sadiq (as) in Madina. The two men were on friendly terms with each other and often Abu Hanifa accepted the advice of his teacher Imam Ja’far Sadiq (as)

Ibn Khalikan relates a story about an anecdote that the Imam Ja’far Sadiq (as) had with his contemporary jurist of Kufa. The Imam asked, “ What would you say is the proper fine for one who breaks the front molars (Rubaiyat) of a deer”? Abu Hanifa answered, O’son of the Apostle of God I do not know the answer.

To this the Imam replied, “Can you then pretend to learning and scholarship when you do not know that a deer has no front molars, but only the incisors" (Thanaya).

On another occasion, Abu Hanifa remarked that if the Imam did not teach three things he would be able to accept him.

1. Good is from God and evil is from the deeds of men, “ whereas I say that men have no choice but both good and evil are from God.

2. In the final judgement the devil suffers in the fire,” whereas I say that the fire will not burn him, in so much as the same material will not injure itself (the Devil being from fire) “

3. it is impossible to see God in this world or the next, whereas I say that anyone who has existence may be seen, if not in this world, then in the next”. At this point Shaikh Buhlul who was one of Imam’s companions, but pretended to be a simple minded person, picked up a clod of earth and hit Abu Hanifa on the head, declaring as he made the hasty exit, that all three points are refuted.

Abu Hanifa made a complaint about him to the caliph who called Buhlul before him and asked him, why did you throw the clod of earth at Abu Hanifa. He answered, “I did not throw it”. Abu Hanifa protested, “you did throw it”. But Buhlul replied, “you yourself have maintained that evil is from God that men have no choice, so why do you blame me? And you have also said that the same material will not injure itself. The devil is from fire and fire of hell would not hurt him. Accordingly you are from dust of the earth, tell me how it could injure you? You have also claimed that you can see God as a proof of his existence. Show me the pain you are complaining about that exists in your head ?"

Abu Hanifa had no answer to that and he eventually agreed to what Imam Ja’far Sadiq (as) taught about these things.

Nevertheless Abu Hanifa was highly respected by those friends of Ahlul Bayt for they heartily endorsed a remark made by Abu Hanifa concerning Mansur and all such oppressors whether of the Banu Umayya or Banu Abbas. Abu Hanifa eloquently declared that if such men would build a Masjid and command him to the simple task of counting the bricks, he would not do it, “for they are dissolute (Fasiq) and the dissolute are not worthy of the authority of leadership (Majlisi,Tarikhul Aiemma).

Ultimately Mansur heard this remark and cast Abu Hanifa into prison where he remained until his death. Abu Hanifa’s remarks were based on the Verse in the Qur’an (Surah II,V 118) where God said to Abraham,” I am about to make thee an Imam to mankind”, and Abraham asked, “of my offspring also”, but God answered, “My covenant embraceth not the idolaters”.

On the question of the freedom of will (Irada) which was much under discussion at the time, the Imam taught, “that God has decreed some things for us and He has likewise decreed some things through our agency, What He decreed for us or on our behalf He has concealed from us, but what He has decreed through our agency He has revealed to us. We are not concerned, therefore, so much with what he has decreed for us, as we are with what he has decreed through our agency.”

As to the question of the power (Qadr) of directing one’s own actions, the Imam took a middle position, which is neither compulsion (Jabr) nor committing (Tafviz) the choice to ourselves. He was accustomed to say in prayer,”O’ God, thine is the praise that I give thee, and to thee is the excuse if I sin against thee. There is no work of merit on my own behalf, or on behalf of another, and in evil there is no excuse for me or for another”.

Yakubi in his Tarikh remarks in regard to Imam Ja’far Sadiq (as) that , “it was customary for scholars who related anything from him to say ‘the learned one informed us’.” When we recall that Malik ibn Anas (94-179) the author of Mawatta was a contemporary of the Imam Ja’far Sadiq (as) , at least a century before the time of Bukhari and Muslim, it is significant to find that it is the Imam Ja’far Sadiq (as) who is credited with stating what came to be regarded as the most significant and important principle to observe in judging traditions: “What is in agreement with the Book of God, accept it, and whatever is contrary, reject it”.

Yakubi also relates another saying of the Imam as follows;

"There are two friends, and whoever follows them will enter paradise”, Someone asked, “ Who are they?” He said, “The acceptance of that which you dislike when God likes it, and the rejection of that which you like when God dislikes it.”

Masudi, the famous historian, wrote one of the most important sayings of Imam As-Sadiq (as) ascribed through Imam ‘Ali (as) who is said to have related that when God wished to establish the creation, the atoms of creatures and the beginning of all created things, He first made what he created in the form of small particles.

This was before the earth and the heavens were created. God existed alone in His authority and power. So He cast forth a ray of light, a flame from His splendor and it was radiant. He scattered this light in the midst of invisible atoms, which He then united in the form of our Prophet. God most high then declared unto him, “you are the first of those who shall speak, the one with power of choice and the one chosen.

To you I have trusted my light and the treasure of my guidance. For your sake I will form spacious channels, give free course to the waters, and raise the heavens. For your sake I will give rewards and punishments, and assign men to Paradise or to the Fire. I will appoint the people of your household (Ahlul Bayt) for guidance.

I will bestow upon them the secrets of my knowledge. No truth will be hidden from them and no mystery concealed. I will designate them as my proof to mankind, as those who shall admonish men of my power and remind them of my Unity (Tawheed)”.

“The light descended,” the Imam Ja’far continued, “upon our most noble men, and shown through our Imams, so that we are in fact the light of Heaven and of Earth. To us is salvation committed, and from us are the secrets of science derived, for we are the destination that all must strive to reach.

Our Mehdi will be the final proof, the seal of the Imams, the Deliverer of the Imamate, the Apex of the Light, and the Source of all good work. Those who follow us will have our support in the hereafter.”

Imam died in the 10th year of the reign of Caliph Mansur, 148 Hijiri(765 AD). He had worn a signet ring with the inscription,“ God is my master and my defense from His creation.” He lived to be 65 years old. It is mentioned by historians that on Caliph’s orders he was given poison in grapes which caused his death.

Imam Ja’far Sadiq (as) was buried in the cemetery of Baqee in Madina by the side of his father Imam Muhammad Baqir (as) . Before the destruction of the Baqee cemetery by the Wahhabis, the inscription on the tomb said, “Here is the Tomb of Imam Ja’far Ibn Muhammad al Sadiq.”

1 note · View note

kdgrammarschool · 12 days

Text

Understanding Islamic Secondary Schools: A Comprehensive Guide

Islamic secondary schools play a crucial role in providing education that integrates academic excellence with Islamic values. These institutions offer a unique educational environment where students can grow academically while deepening their understanding of their faith. In this blog, we will explore the key aspects of Islamic secondary schools, including their purpose, curriculum, and the benefits they offer.

1. The Role of Islamic Secondary Schools

Islamic secondary schools are educational institutions that provide students with a curriculum based on Islamic principles alongside the national curriculum. Their primary role is to offer a holistic education that encompasses both religious and secular knowledge. This dual approach helps students develop a well-rounded perspective, preparing them for the challenges of both academic and religious life.

2. Historical Background

The concept of Islamic education dates back to the early days of Islam, where learning and scholarship were highly valued. Islamic secondary schools, as we know them today, have evolved over time. They began with the establishment of madrasas and Islamic academies during the Golden Age of Islam, which were centers of learning and intellectual development. Modern Islamic secondary schools build on this rich heritage, adapting traditional educational values to contemporary contexts.

3. Curriculum and Subjects

Islamic secondary schools typically offer a curriculum that includes both secular subjects and Islamic studies. The secular subjects often cover core areas such as Mathematics, Science, English, and Social Studies, adhering to national education standards. Islamic studies, on the other hand, include subjects like Qur’anic Studies, Hadith, Fiqh (Islamic jurisprudence), and Islamic History. This balanced approach ensures that students receive a comprehensive education that respects their faith while preparing them for the wider world.

4. The Islamic Perspective on Education

Education in Islam is highly emphasized, with the Qur'an and Hadith highlighting its importance. The Prophet Muhammad (peace be upon him) is known for his teachings on seeking knowledge, which is considered a form of worship. Islamic secondary schools aim to embody these teachings by fostering an environment where students are encouraged to seek knowledge, reflect on their faith, and apply Islamic principles in their daily lives.

5. The Benefits of Islamic Secondary Schools

Enrolling in an Islamic secondary school offers several benefits:

a. Holistic Development

Islamic secondary schools focus on the holistic development of students. They aim to nurture both the intellectual and spiritual aspects of a student’s growth. By integrating Islamic teachings with academic subjects, these schools help students develop a strong moral foundation while achieving academic success.

b. Cultural and Religious Identity

Attending an Islamic secondary school helps students maintain and strengthen their cultural and religious identity. The environment is conducive to practicing Islamic rituals and values, which can be particularly important for students from Muslim families who wish to ensure their children grow up with a strong sense of identity.

c. Ethical and Moral Guidance

Islamic secondary schools provide ethical and moral guidance based on Islamic teachings. This helps students develop good character, empathy, and a sense of responsibility. The focus on values such as honesty, respect, and kindness prepares students to become conscientious and ethical individuals.

6. Extracurricular Activities

In addition to academics, Islamic secondary schools often offer a range of extracurricular activities that align with Islamic values. These may include sports, arts, and community service projects. Extracurricular activities play a crucial role in developing students' skills, fostering teamwork, and encouraging them to contribute positively to their communities.

7. Challenges Faced by Islamic Secondary Schools

While Islamic secondary schools provide many benefits, they also face several challenges:

a. Balancing Secular and Religious Education

One of the primary challenges is balancing the secular and religious aspects of the curriculum. Ensuring that students receive a robust education in both areas requires careful planning and skilled educators who can integrate these subjects effectively.

b. Funding and Resources

Many Islamic secondary schools operate on limited budgets, which can impact the quality of facilities and resources available. Fundraising and community support are essential to overcoming these financial challenges and ensuring that schools can provide a high standard of education.

c. Social Integration

Students in Islamic secondary schools may face challenges related to social integration, especially if they attend schools in areas where there are few other Muslim students. Schools must work to create inclusive environments that support all students and foster mutual respect and understanding.

8. Success Stories and Impact

Despite the challenges, many Islamic secondary schools have achieved significant success and made a positive impact on their communities. Alumni of these schools often go on to excel in various fields, including academia, business, and community leadership. The values and education received at Islamic secondary schools contribute to their success and their ability to make meaningful contributions to society.

Conclusion

Islamic secondary schools offer a unique and valuable educational experience that combines academic excellence with a deep understanding of Islamic principles. They play a vital role in nurturing the intellectual, spiritual, and ethical development of students. While facing challenges, these schools continue to thrive and make significant contributions to the educational landscape. For students and families seeking an environment that supports both academic and religious growth, Islamic secondary schools provide a compelling option. Their commitment to holistic education and moral development ensures that students are well-prepared for both the challenges of the modern world and their spiritual journey.

#education #school

0 notes

bosphorus-dinner-cruise-istanbul · 12 days

Text

The Turkish Hamam: A Timeless Tradition of Relaxation and Rejuvenation

The Turkish hamam, or bath, is much more than a simple cleansing ritual. It is an ancient tradition deeply woven into the cultural and social fabric of Turkey, with roots that stretch back thousands of years. Stepping into a Turkish hamam is akin to traveling back in time, where you can experience the profound blend of history, relaxation, and rejuvenation that has been cherished for centuries.

Historical Origins of the Turkish Hamam

The origins of the Turkish hamam can be traced back to the Roman and Byzantine baths of antiquity. These public bathhouses were essential to the daily life of these ancient civilizations, providing a place not only for cleanliness but also for socializing and relaxation. When the Seljuks and Ottomans arrived in Anatolia, they adopted and adapted the concept of the public bath, merging it with their own Islamic traditions. Thus, the Turkish hamam as we know it today was born.

The hamam became a staple in Ottoman society, playing a crucial role in daily life. They were often built as part of larger complexes that included mosques, madrasas (Islamic schools), and soup kitchens. Hamams were constructed in both major cities and small towns, ensuring that all members of society, regardless of status, had access to this cleansing ritual. They became a place not only for physical purification but also for spiritual renewal, as cleanliness is highly valued in Islam.

Architecture and Design of the Turkish Hamam

The design of a Turkish hamam is unique and meticulously planned to provide a seamless transition from the outside world to an environment of tranquility and warmth. Most hamams are divided into three main sections: the soğukluk (cool room), the ılıklık (warm room), and the hararet (hot room).

Soğukluk (Cool Room): This is the entry area of the hamam, where guests change into a “peştemal,” a thin cotton wrap. Here, one can relax, drink tea, or socialize before or after the bath. The cool room is designed to ease the transition from the outside temperature to the warmer environment of the bath.

Ilıklık (Warm Room): The intermediate room provides a comfortable, warm environment for the body to acclimatize before moving into the hot room. This area is also where the first stage of the hamam ritual begins, such as light scrubbing and initial washing.

Hararet (Hot Room): The centerpiece of the Turkish hamam experience, this is where the magic happens. The hot room is heated by a central marble slab called the “göbek taşı” (navel stone), where guests lie down to sweat and relax. The air in this room is warm and humid, promoting sweating, which is essential for detoxification and cleansing. Around the edges of the room, individual washing basins (kurnas) with hot and cold water provide areas for bathing and relaxation.

The architectural style of the hamam is designed to maximize the effects of steam and heat. High domed ceilings with small holes allow light to filter in, creating a serene and almost mystical atmosphere. The use of marble, intricate tile work, and Ottoman motifs adds to the grandeur and timelessness of the space.

The Ritual of the Turkish Hamam

The hamam ritual is a multi-step process that involves a combination of steam, heat, massage, and water. It is designed to cleanse the body, relax the mind, and rejuvenate the soul. Here’s what a typical hamam experience looks like:

Preparation: Upon entering the hamam, guests change into a peştemal and are given wooden sandals called "takunya." The process begins with a period of relaxation in the soğukluk, where the body adjusts to the warm environment.

Sweating in the Hararet: Guests then proceed to the hararet, the hot steam room, where they lie on the heated göbek taşı. The heat and steam open the pores, allowing toxins to be released through sweating. This phase is crucial for preparing the body for exfoliation.

Exfoliation (Kese): After sweating, a tellak (male attendant) or natır (female attendant) performs the kese, a vigorous scrubbing using a coarse mitt made of natural fibers. This exfoliation process removes dead skin cells, leaving the skin smooth and rejuvenated. The kese is considered the hallmark of the hamam experience, and many visitors find it both invigorating and relaxing.

Foam Massage (Köpük Masajı): Following the scrub, guests are covered in a thick, luxurious lather of soap bubbles, and a relaxing massage is performed. The foam massage not only cleanses the skin but also helps to relieve muscle tension, promoting a deep sense of relaxation.

Rinsing and Cooling Down: After the massage, guests are rinsed with warm water, and then they move back to the soğukluk to cool down gradually. Here, they can relax, sip on Turkish tea or sherbet, and enjoy a few quiet moments before returning to the outside world.

The Social and Cultural Role of the Hamam

Beyond its physical and therapeutic benefits, the Turkish hamam has always been an important social hub. In Ottoman times, hamams were places where people gathered to discuss news, exchange gossip, and celebrate special occasions such as weddings and childbirth. Women, in particular, saw the hamam as a sanctuary where they could enjoy a few hours away from the constraints of their daily lives.

Hamams also played a role in important life events. For instance, the bride’s bath, known as the “gelin hamamı,” was an integral part of wedding celebrations. The bride, along with her female relatives and friends, would gather at the hamam for a day of pampering and celebration, filled with music, food, and laughter. Similarly, hamams were used for ritual purification after childbirth or before important religious holidays.

Health Benefits of the Turkish Hamam

The Turkish hamam offers numerous health benefits, both physical and mental. The combination of steam, heat, and massage helps to:

Detoxify the Body: The sweating process helps to flush out toxins from the body, promoting healthier skin and improving overall health.

Improve Circulation: The warm environment and massage stimulate blood flow, which can help reduce blood pressure and improve cardiovascular health.

Relax Muscles and Relieve Stress: The heat relaxes muscles, while the massage alleviates tension and stress, providing relief from headaches, muscle pain, and fatigue.

Boost the Immune System: Regular exposure to the high heat and steam of the hamam can help strengthen the immune system by stimulating the production of white blood cells.

Improve Skin Health: The exfoliation and deep cleansing help to remove dead skin cells, unclog pores, and promote healthier, more radiant skin.

Modern Hamams: A Blend of Tradition and Luxury

Today, the Turkish hamam continues to thrive, with both traditional and modern interpretations catering to different tastes and preferences. While many historic hamams in cities like Istanbul, Bursa, and Ankara have been restored to preserve their authenticity, new, luxurious versions have also emerged. These modern hamams often offer additional spa services such as aromatherapy, mud baths, and various massages, combining ancient rituals with contemporary wellness practices.

Whether traditional or modern, the essence of the hamam experience remains the same: a focus on cleansing, relaxation, and social connection. Visitors from all over the world come to Turkey to experience the unique ambiance of the hamam, making it an integral part of Turkish tourism.

Conclusion: The Timeless Appeal of the Turkish Hamam

The Turkish hamam is much more than a bath; it is an experience that connects past and present, tradition and luxury. It offers a glimpse into a culture where relaxation, health, and social interaction are seamlessly intertwined. Whether you are a local or a visitor, stepping into a Turkish hamam is like stepping into another world — one where the stresses of modern life melt away, and time seems to slow down.

So, the next time you find yourself in Turkey, don’t miss the chance to immerse yourself in this ancient ritual. The Turkish hamam promises not only to cleanse your body but also to rejuvenate your spirit, leaving you refreshed, revitalized, and ready to embrace life’s adventures anew.

0 notes

manchestertrust · 1 month

Text

Islamic Educational Trust: Building Futures Through Faith and Learning

Introduction: The Importance of Faith-Based Education

Education is a powerful tool that shapes the minds and characters of individuals, helping them to navigate the complexities of life while remaining grounded in their beliefs. The Islamic Educational Trust is an organization that recognizes the value of integrating faith and learning, providing educational opportunities that are deeply rooted in Islamic principles. This blog explores the mission, programs, and impact of the Islamic Educational Trust, highlighting its role in nurturing the next generation of leaders.

The Mission of the Islamic Educational Trust

Integrating Islamic Values with Academic Excellence

The core mission of the Islamic Educational Trust is to provide high-quality education that combines Islamic teachings with academic rigor. The Trust believes that education should not only equip students with knowledge but also instill in them a strong moral and ethical foundation based on Islamic values. By offering a curriculum that blends religious studies with modern subjects, the Trust ensures that students are prepared to succeed both in this world and the hereafter.

Empowering Muslim Communities Through Education

The Islamic Educational Trust is dedicated to empowering Muslim communities by making education accessible to all, particularly those in underserved areas. The Trust aims to create educational environments where students can learn and grow in a setting that respects their faith and cultural identity. This empowerment extends beyond academic achievement, fostering a sense of pride, confidence, and responsibility in students as they prepare to take on leadership roles in their communities.

Key Programs and Initiatives

Islamic Schools and Madrasas

One of the primary initiatives of the Islamic Educational Trust is the establishment and support of Islamic schools and madrasas. These institutions provide a comprehensive education that includes both religious and secular studies. Students are taught subjects such as Quranic studies, Hadith, Fiqh, and Islamic history alongside mathematics, science, and language arts. This balanced approach ensures that students receive a well-rounded education that prepares them for all aspects of life.

Teacher Training and Curriculum Development

To ensure that students receive the best possible education, the Islamic Educational Trust places a strong emphasis on teacher training and curriculum development. The Trust provides ongoing professional development for teachers, helping them to improve their pedagogical skills and stay current with educational best practices. Additionally, the Trust develops curricula that are aligned with Islamic values while also meeting national educational standards, ensuring that students receive a relevant and holistic education.

Scholarships and Financial Aid

Recognizing that financial barriers can prevent deserving students from accessing education, the Islamic Educational Trust offers scholarships and financial aid to those in need. These programs help cover the costs of tuition, books, uniforms, and other educational expenses, making it possible for students from low-income families to attend school. By providing this support, the Trust is helping to level the playing field and ensure that every child has the opportunity to succeed.

Impact on Students and Communities

Strengthening Islamic Identity

One of the most significant impacts of the Islamic Educational Trust’s work is the strengthening of Islamic identity among students. By providing an education that is rooted in Islamic teachings, the Trust helps students develop a deep connection to their faith. This connection is reinforced through daily practices, religious studies, and a school culture that reflects Islamic values. As a result, students leave these institutions with a strong sense of who they are and a clear understanding of their responsibilities as Muslims.

Building Stronger Communities

The Islamic Educational Trust’s efforts extend beyond the individual to the broader community. By educating young people who are grounded in their faith and equipped with the skills needed to succeed in the modern world, the Trust is helping to build stronger, more resilient communities. Graduates of the Trust’s programs often become leaders in their communities, using their knowledge and values to contribute positively to society.

Promoting Social Cohesion and Tolerance

In a diverse and increasingly interconnected world, the Islamic Educational Trust plays a vital role in promoting social cohesion and tolerance. By educating students in an environment that emphasizes respect, understanding, and compassion, the Trust helps to foster a culture of inclusivity. Students are taught to appreciate diversity and to engage with others in a way that is respectful and empathetic. This approach not only benefits Muslim communities but also contributes to greater harmony and understanding in the broader society.

Future Goals and Vision

Expanding Educational Opportunities

Looking ahead, the Islamic Educational Trust is committed to expanding its reach and impact. The Trust plans to establish more schools and madrasas, particularly in areas where access to quality education is limited. Additionally, the Trust aims to increase the number of scholarships and financial aid opportunities available, ensuring that no child is left behind due to financial constraints. By continuing to grow and evolve, the Trust hopes to make a lasting difference in the lives of even more students and communities.

Advocacy and Partnerships

The Islamic Educational Trust also recognizes the importance of advocacy and partnerships in achieving its mission. The Trust is actively involved in advocating for policies that support faith-based education and promote the integration of religious and secular studies. Through partnerships with other educational institutions, NGOs, and governments, the Trust seeks to amplify its efforts and create a broader impact on the educational landscape.

Conclusion: A Beacon of Hope and Knowledge

The Islamic Educational Trust stands as a beacon of hope for Muslim communities, providing access to education that nurtures both the mind and soul. Through its dedication to integrating Islamic values with academic excellence, the Trust is helping to shape the next generation of leaders who are grounded in their faith and equipped to navigate the challenges of the modern world. As it continues to expand its programs and reach, the Islamic Educational Trust will undoubtedly play a crucial role in building a brighter future for all.

#education #school #studying #teacher

0 notes